In the name of Allah, Most Gracious, Most Merciful

1. What are they asking (each other) about?

2. About the “Great News,”

3. [The “Great News”] on which they (continue to) disagree (with you or among themselves).

4. It is not so (i.e., for them to remain in this state of not knowing and disagreement). Soon, they will find out!

5. [We say it] again that it is not so, but they will soon come to know (the truth about it).

6. Have we not made Earth a resting place,

7. And the mountains as pegs (to keep Earth stable)?

8. Created you in pairs (male and female),

9. Made your sleep a source of rest,

10. Made the night as a cloak,

11. And made the day for (seeking) livelihood?

12. (Have We not) built over you seven strong [“earthly heavens”/skies],

13. And (placed amidst them) a blazing lamp [the Sun]?

14. (Have We not) sent water pouring down from the clouds

15. To produce thereby grains and vegetables

16. And luxuriant gardens?

17. Surely, the Day of Decision [separation from Earth or distinction between truth and falsehood] has arrived and is the [promised] and fixed [final] meeting,

[78:1] What are they asking (each other) about?
It begins with ‘amma (عَمَّ) which is a combination of the words, ‘an (عَن) and mā (ما) meaning “concerning what?” followed by the imperfect tense, yatasā’alūna (يَتَسَاءَلُونَ) denoting, “What is it that people have continuously been inquiring about?” and “Why is it so difficult to understand?”

[78:2] About the “Great News,”

[78:3] [The “Great News”] on which they (continue to) disagree (with you or among themselves).
The chapter is inaugurated with a subject (“Great News”) about which people disagree and is unknown to some. Thus, they have questions. It refers to the Hereafter, a subject of which we have no first-hand knowledge and, moreover, is an event that is supposed to occur sometime in the future. Unlike mundane issues of life about which people are likely to agree by trying to reach a consensus, the subject matter addressed here can stir up spirited debates.
What happens in that realm cannot be answered by experimental science in a lab using empirical data, because that type of science can only observe phenomena in nature. Therefore, it has nothing to say about anything related to the mystery of future events or a metaphysical concept like God. Instead, one has to ponder on God’s signs in nature in order to begin “knowing” Him. Of course our rational faculty can help us gain an understanding of God, prophethood, and the Hereafter. For instance, a fetus grows gradually inside a womb and, at some point, develops hands and feet. Obviously these appendices serve no purpose in the womb, which leads one to conclude that the fetus will eventually enter a world in which they will serve a purpose. Likewise, one can attain confidence in the Hereafter through rational deliberation.
After this introduction, the chapter continues:

[78:4] It is not so (i.e., for them to remain in this state of not knowing and disagreement). Soon, they will find out!

[78:5] [We say it] again that it is not so, but they will soon come to know (the truth about it).
Verse 4 proclaims this fact, and the next one repeats it for emphasis: They will soon come to understand even though some reject it while others have doubts about it.
Verses 6–16 enumerate God’s signs in nature that prove the existence of the Hereafter. The Qur’an’s approach is to invite humanity to reflect upon these “signs” that point to its existence, instead of engaging us in rational, philosophical, theological, or mystical discussions.

[78:6] Have we not made Earth a resting place,
This verse poses a question: “Have we not appointed Earth as a cradle for you, a place where you can rest?” As all parents know, rocking a cradle quiets their children and rocks them to sleep. Likewise, Earth is also in constant motion. However, there is one distinction here: It was not always a tranquil place, because for most of its life it was covered with water. As a matter of fact, for millions of years both radical atmospheric changes and vast floods prevented it from sustaining any life at all. Only when the water began to recede could dry land appear. But even that was not enough, for the volcanoes, earthquakes, and constant shifting of its outer layer continued to make life impossible. Moreover, Earth had not yet acquired a protective shield to deflect life-killing cosmic radiation and ultra-violet rays. In short, Earth had to “evolve” for millions of years before it could support any type of life at all.
The verse uses the imperfect tense najʿalu (نَجْعَل) as opposed to a past perfect tense jaʿalnā (جعلنا) to point to the fact that Earth has been changing for a very long time and, as a result, has become increasingly hospitable to life. Given this fact, those who deny that the Hereafter exists should take these changes into consideration and ask themselves: “Why should this process ever stop?” “Why should it not be orderly and purposeful?” “How could one believe that at some point all of these transformations will be exposed as futile and without purpose?”

[78:7] And the mountains as pegs (to keep Earth stable)?
Earth’s outer layer is no more than a solid, yet very thin, crust. If we envision it as an apple, then its outer layer is as thin as an apple’s skin that covers the thick, inner molten part of the fruit. This outer layer, formed of constantly moving tectonic plates, is “anchored” by mountains that “peg” (watad, pl. awtād) this outer layer to the inner layers and thus prevent slippage. The Qur’an refers to the Pyramids in Egypt also as firmly anchored (awtād; 38:12) and to the Pharaoh as the owner of the pegs (the Pyramids) for they are firmly grounded in the earth. For example, half of Mt. Everest stretches deep underground. The Qur’an also uses “anchors” (rawāsa) to highlight this fact. The continents are like boats that need anchors to stay put in a port. Of course it took millions of years for the planet’s solid crust to calm down, after which mountains were created to “peg” them in their place.

[78:8] Created you in pairs (male and female),
It is estimated that Earth is about 4.5 billion years old. For almost half of its life, sexual differentiation and mating did not occur. For millions of years only plants existed, each of which contain both male and female reproductive organs. Algae, considered to be the first species that was sexually differentiated and thus “mated,” began to appear about 2 billion years ago. As a result, the previous extremely slow process of mutation sped up because algae enabled the transferal of mating information through DNA, which accelerated the speed of evolution. The plant kingdom’s now rapid evolution eventually caused the animal kingdom to appear.
Thus the cycle of creation is as follows: solid crust, dry land, mountains, asexual reproduction (plants), sexual differentiation, and, finally, mating. Through mating, animals appeared in the following order: fish, amphibians, birds, and, finally, mammals. Humanity is the last member of creation and, as such, all of these evolutionary phases were stepping stones to its creation, signified by the use of imperfect tense. This is why the Qur’an states that humanity should ponder on the origin of its life.

[78:9] Made your sleep a source of rest,
Sleep is the source of subāt (repose, cease activity; سبات), i.e., comfort and rest. In its absence, if one were to work ceaselessly then he would rapidly become old and decrepit. We spend approximately one-third of our lives asleep. But since it occurs automatically and effortlessly, we do not pay attention to its importance or appreciate the magnitude of this blessing. During work and other activities, we build up toxins in our bodies that make us tired. God created sleep so that we could recuperate and replenish our strength. While asleep we are totally unaware of the moment-by-moment activities of our hearts, brains, and other organs and can do nothing to affect their working. Only sleep allows our bodies to slow down, replenish, and rest.
The phrase, yawm-us-sabt (day of rest; يَومُ السبت) is derived from the same root. Jewish people believe that this day should be set aside to work for the community, God, and their convictions. Sabbath is the day that God has made it forbidden to spend time on personal matters.
Many Qur’anic verses point to sleep and its amazing effect on the human body. For example, 30:23 says that sleep, regardless of when it occurs, is among God’s wonders in nature. Therefore, people should reflect upon it because it can help us “know” Him. If you abuse your car and fail to maintain it, the engine will get damaged. In contrast, an individual automatically shuts down and stops working whenever it becomes necessary.

[78:10] Made the night as a cloak,
We made night a “cloak” for you. The Qur’an uses this metaphor to indicate that night is like a covering that we use to rest. If it did not exist, we would have worked during any portion of the twenty-four-hour period. However, God created night in nature to let our body know that it is time for us to slow down and ultimately stop our activities and moreover, the brain is tuned to function differently during the day than it is during the night. Hence, maintaining the same level of activity during the night as we do during the day would be difficult. Likewise, the rise of daylight signals to our system that we can begin working and start our daily activities,

[78:11] And made the day for (seeking) livelihood?
Daytime was created for people to earn their livelihood. Some verses (e.g., 10:67) say that “day” is a source of insight and light. The Qur’an frequently calls our attention to the phenomena of “day” and “night” to inform us that Earth’s creation and, ultimately, that of humanity was orderly and executed with great care and precision.

[78:12] (Have We not) built over you seven strong [“earthly hea-vens”/skies],
One of the first verses to talk about Earth’s atmosphere, these brief remarks point to the seven skies; other verses explain their roles and functions. For example, 41:12 says that God revealed to each “earthly heaven” its function and role, and that these “seven skies” have their own specific relationship with the planet’s seven layers. For example, the highest sky (magnetosphere) and the deepest crust are in a synchronous rotational movement that brings electromagnetic forces into existence.
Is it not amazing how God protects Earth against ultra-violet and cosmic rays? Have you ever wondered what causes oxygen, hydrogen, and other essential gasses to stay within the atmosphere? This verse underscores the importance of the protective shield that surrounds Earth, for without it life could not have existed on this planet.

[78:13] And (placed amidst them) a blazing lamp [the Sun]?
The “lamp” which is ever glowing and full of “blazing splendor” (wahhāja; وَهّاجا) mentioned here is the Sun, which has two properties: gravity and radiation. In 91:1 God swears an oath by the Sun and its brilliance. The Sun not only provides Earth with light, but also with the energy and light waves it needs for its sustenance.

[78:14] (Have We not) sent water pouring down from the clouds
Muʿsirāt (معصرات) means condensed things and ‘assārah (عصارة ; to churn out, to extract) comes from the same root referring to condensed clouds and their water-bearing nature. This verse and the previous one are related. Earth heats up as the Sun shines on it, and the ensuing difference of temperature in the upper atmosphere creates the wind that carries moisture from the oceans and seas, and distributes millions of tons of water in the form of rain all over the planet. This is why the verse calls upon us to reflect on how the Sun and condensed clouds work in tandem to produce abundant rain that, in turn, promotes the growth of vegetation; three of which are explained in the next two verses.

[78:15] To produce thereby grains and vegetables
Rain brings forth grains and plants, which are essential food sources and have nutritional value and health benefits for both human beings and animals.

[78:16] And luxuriant gardens?
Rain also helps create dense gardens and orchards. In conclusion, verses 6–16 discuss the process that transformed a hostile Earth into a planet that is most suitable for life. The Qur’an’s style is not to engage us in philosophical or subjective and abstract discussions, but rather to invite us to open our eyes to nature and reflect upon its self-evident truths, namely, the change of seasons, day and night, the miracle of sleep, and so on. By doing so, it frequently asserts, we may realize that these ongoing processes are only stepping stones to a grand transformation.
The Qur’an’s implied questions in this context seem to be: “Why would you think that such a process would suddenly stop?” “Why would you think that all of it would end with your death?” “Do you not see that everything in this world is in constant motion and moving toward growth and perfection?” The fact of the matter is that nothing in nature has ever come to a complete stop or taken a step backward.
Beginning with verse 17, the theme changes from highlighting natural phenomena to justifying the truth of the Hereafter and that we can see the signs of its coming in nature.

[78:17] Surely, the Day of Decision [separation from Earth and distinction between truth and falsehood] has been (set and) fixed,
Considering previous stages, what is the next stage that completes them? The phrase, yawm-ul-fasl (يوم الفَصل) means the Day of Separation; fasl (فصل) means to separate. For example, the yearly four seasons (fasl) are separated from each other, i.e. there is a “distance” between them. Just as nature goes through seasonal changes, humans also go through a process of change that ends in ultimate detachment. For example, a fetus leaves the womb separating itself from one stage of life by stepping into this world in order to enter another stage of life. Another “season” occurs on the day we leave Earth to begin our journey toward the Hereafter. The Day of fasl is when we will meet death. In other words, it is the day of meeting (liqā; لقاء) and that is why “death” is called by the same word. This Day of separation from Earth and the Day of Distinction between truth and falsehood is similar to the ending of one season and the beginning of another.

Translator: Mohammad Fani
Editor: Hamid Mavani